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The Writer Of The Gospel Of Matthew

The writer of the Gospel of Matthew did not identify himself by name.

The ancient church unanimously credited this gospel to the apostle Matthew. No other writer has ever been suggested as its author. Beginning with the most ancient evidence Matthew was regarded as the author of the first gospel, which was accepted as inspired Scripture. The Epistle of Barnabas, dated A.D. 130, regarded this gospel as Scripture and Matthew as its author. The letters of Ignatius and Polycarp from the first half of the second century indicate that the congregations were familiar with the Gospel of Matthew at that early date. Clement of Alexandria in the second century was also knowledgeable of this gospel. The work entitled The Didache, dated during the first half of the second century, used Matthew 6:9 to encourage Christians not to pray like the hypocrites but to pray the Lord's Prayer. The Didache also quoted Matthew 7:6, was familiar with Matthew 28:19, and shows it was knowledgeable of the Sermon on the Mount in Matthew's gospel.

Some have alleged that Matthew's gospel was originally written in Hebrew and later translated into Greek by an unknown translator. This hypothesis stems from a statement made by Papias around A.D. 125 that Matthew had written sayings of the Lord, logia, in the Hebrew language. Perhaps Matthew did write a Hebrew document with a collection of Jesus' sayings. This, however, does not mean that document was necessarily what we now know as the Gospel of Matthew. If the apostle Matthew did indeed write a Hebrew Gospel as alleged, being an apostle his Hebrew Gospel would have certainly been used and circulated within the ancient church. Yet no one in ancient antiquity ever saw such a Hebrew Gospel of Matthew. The effort to prove on the basis of linguistic evidence that Matthew's gospel was translated from a Hebrew original into the present Greek text has proven to be unsuccessful. Linguistic scholars have indicated the Greek text of the Gospel of Matthew reads like a Greek original.

The hypothesis that asserts the Gospel of Matthew was originally only Matthew's collection of the Lord's sayings, which the church then embellished into its present form, and which was later translated by an unknown translator, rejects the gospel as a unified composition in its entirety and written by a single inspired author, namely Matthew. This hypothesis turns the gospel into a collection of sayings and embellishments written by a number of writers, of which we have a translation rather than an inspired Greek text. This hypothesis will be afforded no credibility by anyone who believes in the inspiration and authority of the Scriptures, which have been preserved and handed down to us in their present forms.

As for the person of Matthew, before his becoming a disciple and apostle of Jesus, he was a tax collector in Capernaum. He was also known by the name of Levi (cf. Matthew 9:9; Mark 2:14; Luke 5:27). Being a tax collector, Matthew must have had to bear the scorn of the Jews, who despised the tax collectors for collecting taxes for the Romans and for over taxing them so that the tax collectors could enrich themselves at their expense. The Jews branded the tax collectors as “sinners” and treated them as outcasts who were to be avoided at all costs (cf. Matthew 9:10,11; Mark 2:15,16; Luke 5:30) Perhaps Matthew deserved the treatment he received as an outcast from the Jews. To have become a tax collector, he may have had to abandon the Lord and the faith of the Old Testament Israel with its promises of the Messiah, in order to commit himself to a materialistic life of enriching himself at the expense of others. Matthew is therefore likely to have experienced Jesus' call to be his disciple and apostle as an act of sheer, divine grace. He by grace was afforded the opportunity to repent of a self-serving life to turn to God to receive his saving grace in Jesus Christ.

When Jesus called Matthew to follow him, Matthew left everything behind (cf. Luke 5:28) to follow Jesus, whom he thought may be the long-promised and awaited Messiah. Having experienced Jesus' grace in calling him, despite his being an outcast “sinner”, Matthew was eager to introduce other “sinners” to the grace of Jesus. Matthew quickly gave a dinner in Jesus' honor for his friends and fellow tax collectors (cf. Luke 5:27-29). There Jesus told the self-righteous Pharisees and teachers of the law that he had come to call, not the righteous, but the “sinners” to repentance (cf. Luke 5:30-32; Matthew 9:9-13; Mark 2:14-17).

Little else is known about the life and work of the apostle Matthew from the Scriptures. From Mark 2:14 we learn that he was the son of Alphaeus. Matthew referred to himself only once in his gospel after his account of Jesus' calling him. Matthew included himself in the list of the apostles as “Matthew the tax collector” (cf. Matthew 10:3). Aside from Matthew's being called by Jesus and the dinner he gave in Jesus' honor, the other gospels and the Book of Acts only mention him by name in the lists of the apostles (cf. Mark 3:18; Luke 6:15; Acts 1:13).

For Whom The Gospel Of Matthew Was Written

Matthew wrote his gospel for Jewish Christians and Jews who were familiar with the Old Testament, that they may know Jesus was the Messianic King foretold in the Old Testament Scriptures. It is evident this was the case, because Matthew's gospel contains more quotations of and allusions to the Old Testament than any other book of the New Testament.

Date The Gospel Of Matthew Was Written

The tradition handed down from the ancient church is that Matthew's gospel was the first of the gospels to have been written. The actual date of its writing is unknown. A date of A.D. 50 to 60 has been suggested as a probable date. The gospel itself contains no internal evidence that would make it possible to determine the date when it was written.

An early date of A.D. 50 to 60 is a good probability in light of what is known about the Gospel of John. The manner in which the apostle John wrote his gospel makes him indirectly a credible witness to such a possible early date. John wrote his gospel in Ephesus around A.D. 85. It is apparent that by that time he was quite familiar with the contents of the three synoptic Gospels of Matthew, Mark, and Luke and that he accepted them as Scripture. For he wrote his gospel in a manner which supposed and required his readers' previous knowledge with those synoptic gospels. John skipped much of the material covered in the three synoptic gospels and filled in the blanks and the gaps that the other three gospels did not cover. Based on this manner in which John wrote his gospel in A.D. 85, the Gospel of Matthew, as well as those of Mark and Luke, must have been written prior to that date.

Place Where The Gospel Of Matthew Was Written

The place where Matthew wrote his gospel is unknown. The suggestion, that since he wrote his gospel for Jewish Christians and Jews, he must have written it in Palestine, is at best a guess.

Purpose Of The Gospel Of Matthew

Matthew's gospel is a powerful book attesting to God's call to repentance and grace in Jesus Christ. Having experienced firsthand the amazing grace of God in Christ's calling him to repentance and faith for salvation, Matthew presented in his gospel the Lord's call as a call to complete commitment. As a disciple of Jesus one must totally embrace Jesus as the Messianic King and his gospel of forgiveness, as well as be committed to separating himself from all evil so his righteousness may exceed that of the Pharisees and the teachers of the law.

Matthew's purpose was to present Jesus Christ of Nazareth to Jewish Christians and Jews as the Messianic King whose coming was foretold in the Old Testament. In Matthew 1:1 Matthew declared that Jesus is the Son of David, meaning the King whose kingship and throne would have no end, and who would build en everlasting house for the Lord, which is the New Israel and Holy Christian Church (cf. 2 Samuel 7:12-16; Isaiah 9:6,7). In the same opening verse of his gospel Matthew further declared that Jesus is the son of Abraham, meaning the promised Messiah and heir in whom all the families of the earth would be blessed (cf. Genesis 12:3).

Having declared Jesus is the Messianic King promised in the Old Testament, Matthew's purpose was to declare that Jesus established his everlasting kingdom: First, through his preaching and teaching (cf. Matthew 4:17-16:20); Second, by means of his suffering and death on the cross and his resurrection from the dead (cf. Matthew 16:21-28:20).

Placement Of The Gospel Of Matthew In The New Testament Canon

The placement of Matthew's gospel first in the New Testament canon is fitting. Matthew's gospel links the New Testament to the Old Testament. It bridges the 400 year gap of the intertestamental period between the close of the Old Testament and the dawning of the New Testament era of Christ the Messiah. It includes Jesus' declaration that he came to fulfill the Law and the Prophets, a designation for the Old Testament (cf. Matthew 5:17). It shows that the Christianity of the New Israel did not replace the religion of the Old Testament Israel but fulfilled it and carried it forward. Christ is presented as the consummation of the Old Israel's history and the fulfillment of the Old Testament's prophecies. Matthew made this evident by quoting from or alluding to more Old Testament prophecies than any other book of the New Testament. It has been said Matthew's gospel contains 50 or 60 or more such quotations and allusions.

Matthew's gospel appearing before the other three gospels also harmonizes with the tradition that his gospel was the first gospel to be written.

Theme Of The Gospel Of Matthew

Jesus Is The Messianic King

The Gospel Of Matthew Has A Religious Didactic (Teaching) Character.
Within a general chronological framework and sequence of events in the life and ministry of Jesus of Nazareth the arrangement of Jesus' works and deeds in the Gospel of Matthew is topical rather than chronological. Matthew massed and marshaled the facts about Jesus and his works and deeds in units of threes, and fives, and sevens.

• Units of Three: The genealogy of Jesus has three major divisions; cf. Matthew 1:1-17. There are three illustrations of hypocrisy and piety in Matthew 6:1-18. There are three parables about planting and growth in the kingdom of God in the great parable chapter of Matthew 13:1-32.
• Units of Five: Within the seven organizational parts of Matthew are the five major discourses with their introductory chapters of Jesus' ministerial works. The five major discourses are: chapters 5-7, chapter 10, chapter 13, chapter 18, chapters 23-25. In the Sermon of the Mount there are five examples which illustrate the full intention and meaning of God's law; cf. Matthew 5:21-48.
• Units of Seven: Jesus pronounced seven woes on the teachers of the law and the Pharisees in Matthew 23:13-36. Jesus taught seven parables in the great parable chapter of Matthew 13. The organization of Matthew's gospel has seven parts, which are discussed in the following section. In the introduction to his gospel Matthew quotes seven Old Testament prophecies and writes about their fulfillment in the person of Jesus.

The Structure Of The Gospel Of Matthew:
Matthew wove a simple biographical structure and a complex topical structure into a unified framework from the start of his gospel to its finish. He did so to confront people with the fact that Jesus of Nazareth is the Messiah who was promised to Abraham and the King who was promised to David. Jesus is the Messianic King, the true Israel, who came from the Old Israel to establish God's New Israel, the New Testament Church of God.

The Biographical Structure Of The Gospel Of Matthew:
The simple biographical framework of Matthew's gospel consists of two parts, both of which are introduced with the words: “From that time...” The first part begins with Matthew 4:17 and is about Jesus' work as the King who establishes his kingdom in the hearts of people by means of his preaching and teaching. The second part begins with Matthew 16:21 and is about Jesus' work as the King who establishes his kingdom while going to the cross and by means of his suffering and death on the cross.

The Topical Structure Of The Gospel Of Matthew:
Matthew organized his gospel into the following seven parts:

The Introduction: Jesus, the Messianic King, is introduced to the Jews and to all future readers of the gospel. The introduction begins with Matthew 1:1 and extends to Matthew 4:16.

• Matthew 1:1-17: This presents the genealogy of Jesus, the Messianic King, who is the descendent and heir of David and Abraham. This Jesus who was born of Mary is the Christ who was promised in the Old Testament to Abraham and then to David. He is the Messiah and fulfillment of God's Old Israel who descended from Abraham. He is the King and the fulfillment of the royal line of David. Matthew's genealogy has three divisions of fourteen generations each.
• Matthew 1:18-25: This relates the birth of Jesus, the Messianic King, who was conceived according to his human nature by the Holy Spirit and is the Savior. He is Immanuel, God himself come into the flesh to be with us.
• Matthew 2:1-12: Jesus is received and worshipped as the Messianic King of the Jews and the promised Christ by the Gentile wisemen.
• Matthew 2:13-18: Jesus, the Messianic King, is taken to Egypt to escape the murderous attempt on his life by Herod and the devil.
• Matthew 2:19-23: Jesus, the Messianic King, is brought back to live in Nazareth that he may be a Nazarene.
• Matthew 3:1-12: John the Baptist, the forerunner of Jesus the Messianic King, conducts his ministry to prepare the people for the coming of Jesus' ministry. John heralds the greatness of Jesus the Messiah and of Jesus' forthcoming ministry among the Jews.
• Matthew 3:13-17: Jesus, the Messianic King, is baptized by John with a baptism of repentance for the forgiveness of sins as the substitute of us sinners to fulfill all righteousness for us. Jesus' baptism with the Spirit and being acknowledged as the Son of God by the Father marks the beginning of his public ministry when he appeared as Christ, the Messianic King and Son of God.
• Matthew 4:1-11: Jesus, the Messianic King and the Savior, battles the devil's temptations and defeats the devil. Adam lost the battle and brought sin on all mankind. Jesus, the second Adam to represent the human race, wins the battle against the devil and sin.
• Matthew 4:12-16: Jesus, the Messianic King, goes to Galilee to begin his ministry there as the Light to enlighten the Gentiles.

Note: In the introduction Matthew cited how seven Old Testament prophecies were fulfilled in the person of Jesus of Nazareth, making Jesus the link to the Old Testament prophecies about the Messiah. See Matthew 1:22,23; 2:5,6; 2:15; 2:17,18; 2:23; 3:3; 4:14-16.

The First Major Discourse: Matthew 5-7
The introduction to the first major discussion consists of Matthew 4:17-25.

• This introduction begins with the first biographical part of Matthew, verse 4:17. Jesus, the Messianic King, announces his kingdom is at hand and calls the people to repent so they may enter into his kingdom. He begins establishing his kingdom through his preaching and teaching.
• This introduction to the first major discourse details Jesus calling his first four disciples to follow him. See Matthew 4:18-22.
• This introduction then gives a general overview of Jesus' ministry as the Messianic King. He teaches in the synagogues, proclaims the gospel of his kingdom, and heals the sick. As a result of his ministry multitudes begin following him.

The First Major Discourse Itself: Matthew 5-7.

• Jesus' Sermon on the Mount speaks to his disciples and proclaims what it means to repent and to follow him as his disciple. The grace of his kingdom and the demand for a higher righteousness that his grace makes possible are presented.
• Matthew 7:28,29 marks the end of the first major discourse.

The Second Major Discourse: Matthew 10
The introduction to the second major discourse consists of Matthew 8:1-9:38.

• This introduction to the second major discourse presents the ministry that Jesus the Messianic King conducted to gather disciples into his kingdom. His ministry included healing the sick, casting out demons, preaching and teaching. This introduction presents ten miracles that Jesus performed which established he is the Messianic King and revealed his compassion for the lost sheep he came to save.

The Second Major Discourse Itself: Matthew 10

• Matthew 10:1-4: Jesus extends his ministry to his twelve disciples whom he names apostles. He conveys to them his ministry of preaching and teaching, healing, and casting out demons.
• Matthew 10:5-42: Jesus instructs his twelve apostles about which people they are to minister to and how they are to proceed with their ministry. He prepares them for the opposition they will meet in their ministry, just as he meets opposition in his ministry.
• Matthew 11:1 brings this second major discourse to its conclusion.

The Third Major Discourse: Matthew 13
The introduction to the third major discourse consists of Matthew 11:2-12:50.

• Matthew 11:2-19: Jesus addresses the multitudes who failed to see John the Baptist was the Elijah who was to come and that he, Jesus, is the promised Messianic King.
• Matthew 11:20-30: Jesus pronounces woes on the Jews of Bethsaida and Capernaum who did not repent at his preaching nor see that he brought the kingdom of God to them. Jesus proclaims his Father had hidden these things from the wise, who thought they could see spiritually when they could not see, but that his Father had revealed these things to those who were spiritual babes. Jesus alone reveals the Father and his kingdom of grace. Thus he invites the people to come to him.
• Matthew 12:1-21: Jesus rebukes the Pharisees who hold to their Sabbath traditions and regulations while failing to see the kingdom of mercy and grace that he was bringing to the people. The Pharisees see and hear him but they cannot see nor comprehend him or his teachings. The Pharisees further harden their hearts and begin plotting to kill Jesus for breaking their Sabbath regulations.
• Matthew 12:22-37: Jesus casts out a demon. The Pharisees cannot see in this miracle the working of the Holy Spirit and that the kingdom of God has come to them. Jesus rebukes them for their committing the sin against the Holy Spirit.
• Matthew 12:38-45: The spiritually blind Pharisees and teachers of the law demand that Jesus perform a miraculous sign that would verify his identity as the Messianic King. Jesus refuses to give them a sign. He had already been giving numerous signs in his healing and casting out demons, which they rejected.
• Matthew 12:46-50: Jesus announces his true family consists of his disciples who hear him and his teachings.

The Third Major Discourse Itself: Matthew 13:1-52 (This is the great parable chapter.)

• Matthew 13:1-9: Jesus teaches the multitude in parables. The Sower and the Seed.
• Matthew 13:10-17: Jesus answers his disciples' question of why he teaches the multitude in parables. Through his parables his disciples, who by faith can see Jesus is the Messianic King, are granted the knowledge of the hidden and secret things about the kingdom of God which others cannot see. The others, like the Jews and Pharisees in the preceding introduction, who are spiritually blind and cannot see Jesus is the Messianic King, hear his parables but cannot comprehend the spiritual truths those parables teach. Having hardened their hearts to reject Jesus, the parables become an act of judgment that withholds from them the knowledge of the kingdom. To those who have faith in Jesus more knowledge and blessings are given through the parables. To those who reject Jesus even what they had about the coming Messiah from the Old Testament and what they had in Jesus' ministry is taken from them through the parables, for they cannot understand them nor grasp the truths of Jesus' kingdom.
• Matthew 13:1-50: In all Matthew presents seven of Jesus' parables. The Sower and the Seed; the Weeds in the Wheat; the Mustard Seed; the Leaven; the Great Treasure; the Pearl of Great Price, the Net.

The Fourth Major Discourse: Matthew 18
The introduction to the fourth major discourse consists of Matthew 13:54-17:27

• In this introduction Matthew relates that Jesus withdrew and separated himself and his disciples to build a fellowship with them.
• Matthew 13:54-58: Jesus separates himself from his hometown people of Nazareth who did not believe in him.
• Matthew 14:1-13: Jesus withdraws with his disciples to a lonely place on the other side of the Sea of Galilee when he hears that Herod beheaded John the Baptist.
• Matthew 14:13-21: Jesus has compassion on the multitude. He feeds the five thousand to display his divine power and to teach his disciples to look, and to draw themselves, to him.
• Matthew 14:22-36: Jesus separates himself to pray, then walks on the water to be with his disciples. He reveals his divine power to them to strengthen their faith that he is the Son of God. He gives Peter the opportunity to look in faith to him and to put his trust in him when he invites Peter to walk on the water with him.
• Matthew 15:1-20: Jesus defends his disciples against the accusation of the Pharisees and scribes whom he rebukes for their hypocrisy and putting their traditions before the Word of God. He separates himself and his disciples from their false teachings.
• Matthew 15:21-28: Jesus withdraws with his disciples to Tyre and Sidon, where he ministers to a Canaanite woman who confesses her faith in him as the promised Christ and Son of David. He heals her daughter of demonic possession.
• Matthew 15:29-39: Jesus returns with his disciples to the Sea of Galilee, where he carries on his ministry of compassion to the multitudes by healing their ailments and feeding the four thousand. Before feeding this multitude Jesus again gives his disciples the opportunity to look to him in faith and draw near to him.
• Matthew 16:1-12: Jesus rejects the Pharisees' and Sadducees demand for a miraculous sign to verify he is the Christ and Son of God. He warns his disciples to separate themselves from the teaching of the Pharisees and Sadducees.
• Matthew 16:13-20: Jesus gives his disciples the opportunity to state whom he is. Peter in behalf of the disciples confesses that Jesus is the Christ, the Son of God. On this confession of faith Jesus states he will build his church.
• Matthew 16:21-28: Verse 21 begins the second biographical part of Matthew's gospel. Jesus informs his disciples he must go to Jerusalem to suffer and be killed by the Jewish leaders of the Old Israel who rejected him. Peter rebukes Jesus for saying this. Jesus instructs his disciples on what it means to be a disciple of his. His disciple must be willing to take up his cross to do the will of God.
• Matthew 17:1-13: His disciples had confessed he is the Christ and Son of God. On the mountain Jesus is transfigured before his three closest disciples so they may see his divine glory which he had been keeping concealed. Jesus tells them that John the Baptist was the Elijah who was promised by Malachi.
• Matthew 17:14-22: Jesus promises his disciples what the power of faith could do and again tells them he must go to Jerusalem to be killed.
• Matthew 17:24-27: Jesus teaches Peter that, being the Son of God and promised King of Israel, he is above and separated from Old Testament Israel's temple tax.

The Fourth Major Discourse Itself: Matthew 18

• Matthew 18:1-6: Jesus deepens his disciples' understanding of what it means to be a disciple in his kingdom. Being his disciple requires a fellowship of humility and love.
• Matthew 18:7-14 Jesus further deepens the disciples' understanding of being his disciple. His disciple does not cause his fellow believers to stumble in their faith but seeks those who are straying.
• Matthew 18:15-35: Jesus instructs his disciples in how his disciples are to win an erring brother over to repentance and renewed faith for salvation. He teaches his disciples they are to forgive one another as their Father in heaven forgives them.
• Matthew 19:1 brings the fourth major discourse to an end.

The Fifth Major Discourse: Matthew 23-25
The introduction to the fifth major discourse consists of Matthew 19:2-22:46

• In this introduction it becomes clear that the Jews of the Old Israel had no hope of entering the kingdom of God because of their unbelief and rejection of Jesus as the Messianic King. Jesus holds out to his disciples, the New Israel, the grace that belongs to those who are in his kingdom through faith in him.
• Matthew 19:2-20:16: Jesus leaves Galilee to continue his journey to the cross in Jerusalem and Judea. By rebuking the false notions of the Pharisees, his disciples, and the rich young man, Jesus instructs his disciples in their relationship to marriage, children, and wealth. He directs his disciples to what is their true reward--the inheritance of eternal life which is a reward of God's grace that is given equally to all his disciples who labor in his kingdom.
• Matthew 20:17-19: Jesus again instructs his disciples about his forthcoming suffering and death at the hands of the Jewish leaders who rejected him and at the hands of the Romans as well. For the third time he instructs them in how he is to establish his kingdom by his death and resurrection.
• Matthew 20:20-34: Jesus' disciples are looking forward to the coming of Jesus' kingdom and seek the highest places of honor for themselves. Jesus instructs them that in his kingdom one disciple does not lord it over another disciple. The greatest is the humble servant of all the others. Jesus heals two blind men who cry out that he is the Son of David, the promised Messianic King.
• Matthew 21:1-22: Jesus enters Jerusalem as the Messianic King foretold by Zechariah amid the praises of the multitude. He cleanses the temple for the second time of the moneychangers who corrupt the true worship that his Father seeks. When the Jewish leaders complain of the children's praising him as the Messianic King, Jesus proclaims the divine praise of the children is rightly his as foretold in Psalm 8. The Jewish leaders show they have no fruits of faith by rejecting him. Jesus demonstrates he looks for the fruits of faith when he curses the fig tree.
• Matthew 21:23-46: The Old Israel in the persons of the Jewish leaders show their unbelief when they question Jesus' authority. Jesus tells them plainly they will not enter the kingdom of God but that his divine judgment would fall upon them for their rejecting him.
• Matthew 22:1-14: Jesus teaches via a parable that God offers the invitation to come to the wedding feast of his Son in heaven. But those who reject God's invitation, or try to come without being clothed in the righteousness of his Son, are cast out.
• Matthew 22:15-46: The Old Israel of the Pharisees, Sadducees, and a teacher of the law show the hardness of their unbelieving hearts by trying to entrap Jesus.

The Fifth Discourse Itself: Matthew 23:25

• In this discourse Jesus makes it clear that the kingdom of God's grace and glory is lost to the Old Israel, like the Pharisees and the teachers of the law, who rejected him as the Messianic King. Jesus teaches his disciples, the New Israel, what signs of his kingdom's coming to look for and that they should be ready for its coming.
• Matthew 23:1-39: Jesus warns his disciples about the Pharisees and teachers of the law who exalt themselves among the people through their hypocritical behavior. Because they are hardened unbelievers, who have no hope of being in his kingdom of heaven, Jesus pronounces seven woes on them. He laments over the unbelief of the Old Israel in Jerusalem, whom he wanted to gather and save.
• Matthew 24:1-41: When the disciples ask what will be the sign of his coming to establish his kingdom and the coming of the end of the world, Jesus gives his disciples the signs to look for. Then the Old Israel and the world that reject him will see the glory of his coming with his holy angels.
• Matthew 24:42-25:13: Jesus instructs his disciples to watch and be ready for his coming, lest they fall into shameful sins and are cast into hell with the hypocrites.
• Matthew 25:14-30: Jesus instructs his disciples through a parable that he, the Master, was entrusting to them, his servants, the treasures of his kingdom to use resourcefully for him until he returns. They would have to give an account of their stewardship in his behalf. The worthless steward would be cast out.
• Matthew 25:31-46: Jesus instructs his disciples in the coming judgment. As King he would judge his disciples' faith by their fruits of faith and would condemn the unbelievers for their unbelief which is evident in their lack of fruits of faith.
• Matthew 26:1 brings the fifth major discourse to its conclusion.

The Conclusion: Matthew 26:1-28:50

• Matthew 26:1-27:66: This presents Jesus' passion as the Messianic King who establishes his kingdom through his suffering and death.
• Matthew 28:1-20: This presents Jesus as the victorious Messianic King, who rose from the dead and commissioned his church to make disciples of all nations to continue building his kingdom of grace. They could do so with the assurance he would remain with them always.